CAP. I. What Faith is; and that it is not without knowledge.

§. I.

TH•… fifth Capitall errour of the Papists in the Ar∣ticle* of justification, is concerning justifying faith: which hath many branches.

• 1. Concerning the nature of it, viz. what it is: and therein also they erre diversly.
• 2. Concerning the subject of it, both •…, and 〈 in non-Latin alphabet 〉, that is the parties whose it is, and the parts of the man, wherein it is.
• 3. Concerning the object of Faith.
• 4. Concerning the act or effect of it, which is to justifie: where are three questions: the first, concerning the act it selfe, whether it doth indeed justifie, or onely dispose to justification; the other two, concer∣ning the manner how it justifieth: the former, whether instrumentally, as the hand to receive Christ, who is our righteousnesse; or formally, as part of inherent righteousnesse. The other whether faith doth justi∣fie alone.

§. II. As touching the first, what faith is; they hold justifying faith* to be but a bare assent, to all or any truth revealed by God: which, as it is, in their opinion, without speciall apprehension of Christ▪ so it may be void of knowledge, and severed from charity, as they teach.

Page  314That faith in generall is an assent, and that it may be defined, to bee a firme and willing assent to every truth revealed by God, grounded on the au∣thority* of God revealing it, we willingly agree. For hereby faith is distin∣guished from all other acts or habits of our minde. And first, from doubting, in that it is an assent: for in doubting the assent is withheld, which is 〈 in non-Latin alphabet 〉 from whence is 〈 in non-Latin alphabet 〉, as contrariwise to assent a is 〈 in non-Latin alphabet 〉. And that faith is assent, it is evident, because 〈 in non-Latin alphabet 〉 (faith) is a perswasion, derived from the Verbe b 〈 in non-Latin alphabet 〉, which signifieth to bee perswaded or to beleeve, and a man is said to assent unto, or to beleeve that, of the truth whereof he is perswaded: hence it is, that the act of faith, which is to beleeve, is expressed sometimes by the Verbe 〈 in non-Latin alphabet 〉, c Act. 17. 4. 27. 11. Heb. 11. 13. but most plainely, Act. 28. 24. 〈 in non-Latin alphabet 〉. some beleeved the things which are spoken, but some belee∣ved not. Secondly, from opinion: in that faith is a firme assent, or, as Basil d speaketh, 〈 in non-Latin alphabet 〉 an undoubted assent: for he that belee∣veth the truth of God, hath (as it were) put his seale unto it. But opini∣on is the judgement of things contingent, which may happen to bee false. Sed fidei falsum subesse non potest: but the subject of faith cannot be false. Thirdly, in that it is a willing assent, from the forced beliefe of Devils, and some desperate wicked men, who beleeve that which they abhorre, or as Saint Iames speaketh beleeve and tremble, Iam. 2. 19. Mat. 8. 29. Fourthly, from all other knowledge, in that it is an assent to truth revealed or related by God, and grounded upon the authority of God speaking in his Word, for faith commeth by the hearing of the word. So saith Saintf Basil 〈 in non-Latin alphabet 〉g 〈 in non-Latin alphabet 〉. Faith therefore is an undoubted assent of things heard in the assured perswasion of things preached by the grace of God. And that is it which Bellarmine citeth out of Augustine h quòd intelligimus aliquid, rationi debemus: quòd autem credimus, authori∣tati: that we understand any thing we owe to reason; but that wee be∣leeve, to authority. All other firme assent is given to things, either in themselves evident to sense or reason, or to such as are manifested by discourse. But the object of faith is not discerned by sence, nor soun∣ded by reason (such as is the mystery of the holy Trinity, and of the in∣carnation of Christ &c.) neither is faith i of things seene. Eye hath not seene k nor Eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. And wher∣as the certainty of all other knowledge is grounded upon sence or ex∣perience, and reason: the certainty of this knowledge is grounded up∣on the authority of God speaking in his word. For which cause the certainty of faith is greater than of any other knowledge: For howso∣ever sense and reason may be deceived: yet the ground of faith is unfal∣lible, which is the authority of God, who isl 〈 in non-Latin alphabet 〉, one that cannot lye, a God of truth, yea truth it selfe: whereupon Clemens m Alexan∣drinus saith: 〈 in non-Latin alphabet 〉 Therefore it selfe is a firme demonstration, because truth ac∣companieth Faith those things which are delivered God, and Basill Page  315 n what is the property of faith? an undoubted plerophorie or full per∣swasion of the truth of the words inspired of God, which is not shaken with any reasoning either induced from naturall necessity, or formed to piety. And such is the certainety of faith, that the Apostle defineth it o that it is 〈 in non-Latin alphabet 〉. the subsistence, which giveth a being, to things which now have not a being, (which is nothing but an assured beleefe as the word is used, 2 Cor. 9. 4. 11. 17. Heb. 3. 14.) and the evidence of things not appearing, or not seene: which the Greeke Sholiast, p in mine opinion, very well explaneth. Faith it selfe is the subsistence or substance of things hoped for. For because those things which are in hope are without subsistence, as yet not extant, faith becommeth the substance and subsistence of them, making them after a sort to exist and to be present, because it doth be∣leeve they are. Faith also is the evidence and demonstration of things not seene. And faith sheweth things to be visible which are not seene: How? in the minde and in hope beholding things which doe not ap∣peare.

§. III. But howsoever faith is an assent, and is in generall so to be defined, as I have said: yet justifying faith is not a bare assent, either de∣stitute of knowledge, or severed from charity, or without speciall appre∣hension and application: for these are three errors of the Papists now in order to be confuted. As touching the first: The Papists doe not onely hold, that justifying faith may be without knowledge, but that al∣so it may better bee defined by ignorance q than by knowledge. This faith, which is without knowledge, they call implicite faith: because they beleeving some one common principle, as namely, I beleeve the b•…ly Catholicke Church, doe thereby beleeve implicitè, whatsoever is to be beleeved, that is, whatsoever the Catholicke Church beleeveth and pro∣poundeth to bee beleeved. And therefore this they call also an entire faith; because thereby, a man doth not onely beleeve the written word but also unwritten verities, which are the traditions of the Church of Rome, and both of them, not for themselves, but for the authority of the Church propounding them to bee beleeved. Now they teach, that not only for Lay men it is sufficient to beleeve as the Church beleeveth which was the Colliars r faith so much commended by Cardinall Hosi∣us s and others (for he being examined by a learned man, what he belee∣ved, answered: I beleeve that which the Church beleeveth; and being as∣ked what the Church beleiveth, answered againe, that which I beleeve: and so in a round, that he beleeved what the Church beleeved; and that the Church beleeved as he beleeved) but also that it is the safest for all, even for those that are learned, to rest in this faith. Especially, when they are assaulted by Satan: with whom they say it is not safe to contend by Scriptures, but rather to oppose that onely article against him. As the said learned man, who had opposed the Collyar, found by experience. For he being afterwards assaulted by Satan, when he was deadly sicke, and being not able to defend himselfe by Scriptures, he was faine to b•…ake himselfe to the Colliars faith, which no doubt is the readiest Page  316 way for them, who professe a faith not conformable to the Scriptures to put the Devil to silence, who will rest well content with such an answer: whereas if they should stand to the Scriptures the Devill would be able to confute them. As he did Luther (whiles hee was a Papist) in the que∣stion concerning the private Masse, which he did, not to teach him the truth, but by true accusations to bring him to despaire.

§. IV. This doctrine of the Papists concerning implicite faith, is* both absurdly false, and notoriously wicked. False, in diverse respects. First, in that they say, justifying faith may be without knowledge: when as, first of all, faith it selfe is a kind of knowledge; yea a kind of certaine knowledge: yea, of all others the most certaine knowledge: as I have already shewed; proving, that it is that knowledge which we have by Divine relation or report, grounded on the authority of God speaking in his word. Secondly, because faith oftentimes in the scriptures is cal∣led knowledge, or acknowledgment: as Ioh. 17. 3. This is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent. Now, we know God in the life to come by vision, in this life by faith, as their owne writers testifie. Maldonatt on that place: what is the cause saith he, that he seemeth to place eternall life in knowledge alone, that is in faith onely? And Ianseni•…su vita aeterna inchoativè & imper∣fectè hic habetur cognoscendo Deum per fidem: habetur autem in 〈◊〉 perfectè cognoscendo Deum per visionem. Esai. 53. 11. My righte∣ous servant by his knowledge or acknowledgement, that is, by faith in him shall justifie many. So 2 Pet. 1. 2, 3. Eph. 1. 17. Col. 1. 10. & 2. 2. 1 Tim. 2. 4. 2 Tim. 2. 25. 3. 7. Tit. 1. 1. where, by 〈 in non-Latin alphabet 〉 the knowledge or acknowledgement of Christ and his truth, is meant nothing else but faith, 1 Ioh. 2. 3, 4. hereby we doe know, that we doe know him, that is, beleeve in him, if we doe keepe his Commandements: he that saith he knoweth him, namely, by faith, and keepeth not his Commandements is a lyar and the truth is not in him. Heb. 11. 3. By faith we understand or know, that the worlds were formed by the Word of God: where the act of faith is expressed by this term of understanding that which we be∣leeve, 2 Cor. 5. 1. we know, (that is, we beleeve, for otherwise it cannot be known but by faith) that after the dissolution of our earthly tabemacle, we have an eternall habitation in heaven. Thirdly, because in the Scrip∣tures faith and knowledge are so linked together, that what we acknow∣ledg we beleeve; & what we beleeve we know, Ioh. 6. 69. we beleeve and know that thou art that Christ, Ioh. 10. 38. that you may know and be∣leeve that the Father is in me, and I in him. Ioh. 17. 8. they have knowen surely, that I came out from thee (saith Christ unto his Father) and they have beleeved, that thou didst send me. Eph. 4. 13. till we all come into the unity of the faith and of the knowledge of the Son of God. 1 Tim. 4. 3. to bee received with thankesgiving of them which beleeve and know the truth, 1 Ioh. 4. 16. we have knowne and beleeved the love that God hath to us. Fourthly it is not possible that a man should beleeve, acknowledge, or assent firmely to that which he doth not know so much as by relation or hearesay, how can they beleeve in him of whom they Page  317 have not heard, and by hearing knowen, Rom. 10. 14. And who know∣eth not, that the assent of faith determineth the judgement to that par∣ticular which is beleeved? As for example, if I beleeve the resurrection, my judgement actually assenteth to that particular. But if I never have so much as heard or understood that God hath revealed such a thing that there shall be a resurrection, how can I possibly beleeve it, or actu∣ally assent unto it. And therefore implicite faith is so farre from being a justifying faith that it is not so good as the bare historicall faith, which not onely wicked men but the Devils themselves have. For historicall faith hath in it an actuall assent, and implyeth a knowledge (at least by relation) of that which is beleeved. But implicite faith hath neither. Fifthly, to the implicite faith, the definition offaith: Heb. 11. 1. doth in no sort agree: for as it is so farre from being the substance of things ho∣ped for, that it doth not so much as know what are the things hoped for, so it is further from being an evidence of things not seene, which implyeth a certaine knowledge of things by relation which are not seen or knowne by sence or reason. Sixthly, that which implyeth a con∣tradiction is false and absurd: but the profession of the implicite faith made by a simple man, viz. that hee beleeveth whatsoever the Catho∣licke Church beleeveth, implyeth a contradiction: not onely because hee doth not beleeve every, yea scarce any particular, but also through his ignorance sometimes doth actually beleeve that which the Church doth not beleeve; or doth deny credit to that, which the Church be∣leeveth. But here now is the speciall priviledge of implicite faith: * that although a man beleeve an errour, as that God the Father is greater than the Sonne, or ancienter than he, or that the persons of the Trinity are divided by locall distance one from another, it is no offence, so long as he thinketh, the Church beleeveth so: and so saith Gabriel himselfe. If any man doe beleeve thinking that the Church doth so beleeve; though it bee erroneous he sinneth not, so that hee doe not obstinately adhere to his errour, as was said before, notab. 2. Yea, saith hee, that which is more, this faith is meritorious: for such an one should not onely not sinne, but also by so beleeving that which is false hee should me∣rit. Thus not onely hee is said to beleeve who indeed doth not be∣leeve, nor give assent to the truth; but also he who dissenteth from the truth, even from that which the Church doth hold.

§. V, Secondly, they are absurd, in saying, that faith may better be defined by ignorance than by knowledge, For notitia (knowledge) is the genus both of faith and of science, whereas ignorance is a privation of knowledge. It were therefore very strange, if faith, which is an habit of the mind, should be defined by a privation, and namely of that habit, which is the genus of it.

Yea, but (saith Bellarmine) faith is opposed to science, and therefore better to be defined by ignorance, than by knowledge. I answere, it is opposed to science, not as a privation, that it should bee defined by ig∣norance, but as a species of the same kind 〈 in non-Latin alphabet 〉 contra divided. for noti∣tia as the genus is divided into science and faith, the former, being a Page  318 knowledge of things, either manifest in themselves, which is called 〈 in non-Latin alphabet 〉; or made manifest by discourse of reason, which is called 〈 in non-Latin alphabet 〉: the lat∣ter being a knowledge of things neither manifest to sence nor reason, but knowne onely by relation from God: where, by the way, you are to observe that the knowledge required in faith is not 〈 in non-Latin alphabet 〉 of the cause, such as is in science, but onely 〈 in non-Latin alphabet 〉, which is to beleeve the relation to be true, and that whatsoever God revealeth is infallibly true. And ther∣fore by faith our judgements are captivated to yeeld assent to divine revelations, though either they may be above reason, or may seeme to be against sence or reason. For though sence and reason may bee de∣ceived: yet the ground of our faith, which is the authority of God, can∣not be deceived, nec fidei falsum subesse potest: neither can the subject of faith be false. As for example: the mysteries of the Trinity, and of the incarnation of our Saviour bee above our reason; the articles of the creation of all things from nothing, and of the resurrection of the body seeme contrary to reason, the article of eternall life contayneth such things, as never eye did see x nor eare heare, neither did they ever enter into the heart of man: and so of other articles of Christian religion; which notwithstanding we doe firmely beleeve, and undoubtedly know to be true, as God hath revealed the same, grounding this our faith and knowledge on the authority of God speaking in his Word. This di∣stinction of knowledge being acknowledged, that the knowledge of faith is neither the certaine intelligence of things in themselves mani∣fest to sense or reason, nor that science which is 〈 in non-Latin alphabet 〉 by the causes; or attained by discourse of reason; but onely 〈 in non-Latin alphabet 〉 that the things revealed by God are infallibly true by reason of his authority, who is Truth it selfe; might serve as a sufficient answer to so many of Bellarmines argu∣ments and allegations as seeme worth the answering. But I will brief∣ly examine his proofes, which are allegation of Scriptures, reason, and testimonies of Fathers.*

§. VI. As for his allegation of Scripture: the first place alleadged out of Esa. 7. 9. is not, as Bellarmine alleageth it, unlesse you beleeve you shall not understand; but, if you beleeve not, you shall not be established or as the vulgar Latine (which Bellarmine ought to stand to) non perm•…∣nebitis: as contrariwise, 2 Chron. 20. 20. if you beleeve in the Lord you shall be established; or, as the Latine, securieritis. Neither doth it fol∣low, that faith is not knowledge, because without faith we cannot come to the certaine intelligence of that which we beleeve. For, as knowledge of the thing revealed goeth before faith; so faith goeth before the exact* understanding and comprehension. In the two next places, 1 Cor. 13. 2. & 12. 9. where faith, as he saith, is distinguished as a severall gift from knowledge: by faith is not meant justifying faith, but the faith y of mi∣racles, as I have else where shewed. Neither doe wee deny, but that knowledge may be a distinct gift from faith. As that knowledge which is either principiorum or conclusionum, which is 〈 in non-Latin alphabet 〉. Neither is know∣ledge alwayes joyned with acknowledgement which is faith: though acknowledgement implyeth knowledge alwayes. Knowledge therefore Page  319 may be without faith, but faith cannot be without knowledge. To the fourth out of 2 Cor. 10. 5. that where knowledge is, there needs no captivating of the understanding. I answere, that faith being onely notitia 〈 in non-Latin alphabet 〉, and giving firme assent to that whereof it knoweth no rea∣son, yea though perhaps it seeme above or against reason, subjecteth or captivateth the understanding to the authority of God. The last is* from those places wherein the obedience of faith is mentioned. For, saith he, obedience in beleeving were not needfull, if by faith knowledge were given to men. I answere, that in those places faith doth signifie the do∣ctrine of faith, that is the Gospell, the truth, which men are then said to obey, Rom. 10. 16. Gal. 3. 1. Act. 6. 7. when they beleeve and professe it. As contrariwise those who doe not beleeve are said 〈 in non-Latin alphabet 〉, to disobey, and that in opposition to beleefe, Ioh. 3. 36. Act. 14. 2. & 17. 5. & 19. 9. Rom. 11. 30, 31, 32. & 15. 31. Heb. 3. 18, 19. 1 Pet. 2. 7. Neither should it seeme strange to Bellarmine, that by faith men attaine to knowledge, I meane to greater knowledge, when he urging even now that place, Esai. 7. 9. said, faith is a degree and way to knowledge.*

§. VII. To the Testimony of Irenaeus, if it were entirely cited, I would subscribe. For speaking of those words, 1 Cor. 8. Scientia inflat, dilectio autem adificat, and having thereupon inferred, that it were better to know but a little, and to love God, than in a conceit of great know∣ledge to bee found blasphemous against God; hee repeateth the same againe, Melius itáque est sicuti predixi, nihil omnio scientem quempia•…, ne quidem unam causam cujusllbet eorum quae facta sunt, cur factum, & credere Deo, & persever are in ejus dilectione quae honorem vivificat, nec aliud inqui∣rere adscientiam, nisi I•…SVM Christum filium Dei; qui pro nobis crucifix∣•…s est, quàm per quaestionum subtilitates & multiloquium in impietatem ca∣dere. Where first observe, that the knowledge whereof he speaketh, is that whereby the causes or reasons of things are knowne. And wee doe confesse that a man may and ought simply to beleeve God without such knowledge: and secondly, that he speaketh by way of comparison, that it is better for a man to content himselfe with the knowledge of Christ alone joyned with love (which is not to be accounted implicite faith, for the Apostle himselfe determined to know z nothing among the Corinthians, but Christ and him crucified) than affecting the know∣ledge of subtile and curious questions, to fall into impiety.

§. VIII. The place in Clemens Alexandrinus maketh wholly* against the ignorance of implicite Faith. For whereas one there excu∣seth his ignorance (as many now a daies doe) because hee was not booke-learned, hee answereth; though thou hast not learned to read, yet 〈 in non-Latin alphabet 〉. for hearing thou canst not be excused, be∣cause it is not to be taught. Now, saith he, in the words which Bellar∣mine citeth, faith is a thing belonging to the wise, not according to the world, but according to God (such as are taught of God) and it is learned without letters. Faith therefore is to bee learned, namely by hearing, and therefore is a knowledge, and they attaine unto it, who are not worldly wise, but such as are wise according to God, and there∣fore Page  320 such as have knowledge. Neither can men, as he saith, excuse their ignorance or their want of faith, because they are not booke learned, for though they cannot read, yet they may heare, and by hearing a faith commeth.

§. IX Hilarie inquiring how we should so be one in the Father and* in the Sonne, as the Father is in the Sonne, and the Sonne in the Fa∣ther, saith; that in such mysteries habet non tam veniam, quàm praemium, ignorare, (that is, non intelliger•…) quod credas, quia maximum stipendium fi∣dei est sperare quae nescias, it hath not so much pardon as reward, not to know what thou beleevest. For, it is the greatest stipend of faith to hope for those things which thou understandest not. For as the Apostle saith, they never entred into the heart of man the things •…hich God hath prepared for us. And no doubt, but it is a great commendation of faith, when a man giveth glory to God, undoubtedly beleeving that to be true, which God in •…he greatest mysteries hath revealed though he doth not comprehend the reason thereof. The thing r•…vealed hee be∣leeveth to bee true and •…o knoweth 〈 in non-Latin alphabet 〉, though hee doe not distinctly, exactly and clearely comprehend 〈 in non-Latin alphabet 〉, the reason thereof, which hee findeth to be incomprehensible.: What then, saith Hilarie, is there no office of faith, if nothing can be comprehended? Imò hoc officium fides profiteatur, id quod cred•… incomprehensibile sibi esse, se scire; yea, saith hee, let faith professe this offic•…, that it knoweth that thing to be incompre∣hensible to it selfe, which it beleeveth.

§. X. Out of Augustine he citeth five places, wherein he teacheth* nothing but what we freely confesse, that the faithfull (for he speaketh not particularly of the ignorant, but of all the faithfull) beleeve those things which they doe not comprehend: or as hee speaketh in the first b place quae certa intelligentia non possunt discernere, which by certaine in∣telligence they are not able to discerne, which in the second c place he calleth intelligendi vivacita•…em, in the third d intelligentiam mysteriorum, which in the fourth place hee sheweth not to goe before, but to follow after Faith. For first by rel•…tion wee know 〈 in non-Latin alphabet 〉, what God revealeth, then wee assent thereto, and having assented we come afterwards more dist•…nctly to understand it. But he who seeketh not onely to know the thing but the reason thereof, may as he saith in the e fifth plac•…, be cal∣led rationalis, that is a quaerist: whereas a faithfull man should say Nescio q•…od credo, I understand not that which I beleeve. Vis scire▪ saith hee, Naturam Dei, hoc scito quod nescias, wilt thou know the nature of God? know this that thou know'st it not. For as elswhere f he saith, debemus credere, quod intelligere nondum valeamus, quàm verissimè dictum est per Prophetam nisi credideritis, non intelligetis. And in the Sermon g even now alleaged. Nobis sufficiat: Let it suffice us to know concerning the Trinity, what God hath vouchsafed to explaine—what Christ hath beene willing to shew, that onely I know: when a thought shall arise and propound this question, what is God, and what is the reason, that is, the proper nature of the Trinity, let it suffice us to beleeve, that it is, (that is 〈 in non-Latin alphabet 〉, and not rashly seeke the reason of the Trinity.

Page  321§. XI. That which he citeth out of Prosper, and is the same which* even now I recited out of Augustin, is true, that faith goeth before cleare understanding, and men must beleeve, that they may understand more clearely. For, as he truly citeth out of the Philosopher, addiscentem opor∣tet credere, the learner must beleeve: And as Augustine saith of unbelee∣vers, non possunt discere, quia nolunt credere, they cannot learne, because they will not beleeve; and as the Apostle of the unbeleeving Israelites, that the hearing of the word did not profit them, because it was not mingled h with faith. All this notwithstanding, no man can bee said to have learned that, which he did not first conceive and in some measure understand as it is taught, (for 〈 in non-Latin alphabet 〉 which is to learne, doth also sig∣nifie to understand) and then beleeveth that it is so: and so beleeving what is taught, groweth more distinctly and clearely to understand what he did beleeve. But they which have but implicite faith, doe not so much as know the particulars of the Catholike faith, which are to be beleeved; so farre are they from either learning or beleeving them.

§. XII. The brutish argument which he borroweth from i Grego∣ries allegory of the Oxen and Asses feeding together, Iob 1. besides that it is to no purpose, (because allegories, specially such as farre fetcht, and not intended by the holy Ghost, prove nothing) is also depraved. For Gregorie doth not say that by the Oxen are meant the learned, by the Asses feeding by them, men unskilfull and unlearned, who simply beleeving doe rest in the understanding of their betters: but that the Asses are said to feed with the Oxen; because the more simple and dull, who are not capable of high points, meant by the Asses; conversing with the prudent meant by the Oxen, are fed with their knowledge or understanding.

§. XIII. To these few and weake authorities, many pregnant testi∣monies of the Fathers might be opposed, if it were needfull. These few may suffice.

• 1. Hilarie: kNec enim quisquam quod non sapit loquitur, nec quod loqui non potest, potest credere. Neither doth any man speake what he doth not conceive, neither can he beleeve that which he is not able to utter.
• 2. Hierome; lquae est ista simplicitas, nescire quae credas? What silli∣nesse is this, not to know the things which thou doest beleeve?
• 3. Chrysostome;m having recited very many heads of Christian re∣ligion; all these, saith hee, and many more a Christian must know, and of all these hee must bee able to render a reason to them that aske it.
• 4. Augustine;n although no man can beleeve in God unlesse hee understand somewhat concerning God, notwithstanding by that faith it selfe whereby he doth beleeve, he is healed, that hee may understand greater matters—our understanding therefore, proficit ad intelligenda qua credat, & fides proficit ad credenda quae intelligat, & eadem ipsa ut ma∣gis magisque intelligantur, in ipso intellectu profioit mens: profiteth or is a proficient to understand what it may beleeve, and our faith profiteth to Page  322 beleeve those things which it may understand, and that the same things may more and more bee understood, in the understanding it selfe the minde profiteth.
• 5. Cyril:o Faith, what is it else, but the true knowledge of God?
• 6. In the second tome of Athanasiusp there is a discourse against those, who bidding men not to search the Scriptures, but to b•… con∣tent with that faith which is among themselves (which is the very case of the Papists at this day) shall q I (saith the author of that discourse) neglect the Scriptures? whence then shall I have knowledge? shall I abandon knowledge? whence then shall I have Faith? Paul cryeth out, how shall they beleeve, if they doe not hea•…e? and againe, fa•…th is by hearing, and hearing by the Word of God: therefore he•… that forbid∣deth the Wordr; stoppeth up hearing, and expelleth faith. But, saith hee, a little after, they who goe about to establish their owne opinions restraine men from the Scriptures, in pretence that they would not have them to be so bold to have accesse to them which are unacce •…ible, but in very truth, s that they may avoid the con•…utation of their wicked doctrine out of them.
• 7. t Fulgentius: fides vera quod credit non nescit, etiamsi nondum potest videre quod iper at & credit. True faith is not ignorant of that which it beleeveth, although as yet it is not able to see that which it doth hope and beleeve.
• 8. The master of the sentences: Fides non potest esse de eo quod omnino*ignoratur. Faith cannot be of that whereof a man is altogether igno∣rant.—Neither can a man beleeve in God unlesse hee understand somwhat, seeing faith commeth by hearing the Word preached. Nec •…a quae pr•…us creduntur quàm intelliguntur penitus ignorantur, cum fides sit ex auditu. Ignorantur tamen ex parte quia non sciuntur. Neither are those things, which are beleeved before they bee understood, altogether un∣knowne, seeing faith commeth of hearing: yet in part men are igno∣rant of them, because they have not the science of them.
• 9. To these wee may adde the authority of the Creed it selfe, that is, as the Papists themselves doe teach, of all the Apostles consenting together: wherein they thought it not sufficient to teach men to pro∣fesse their beleefe in that one article; I beleeve the holy Catholike Church, but in all necessary points that are to bee beleeved▪ first, con∣cerning God, both in Himselfe, and in his Works: in Himselfe; both in respect of the nature of the Deity, and of the three persons in Trinity, the Father, the Sonne and the holy Ghost: in his Workes; of creation and government, and of redemption. Then, concerning the Church and the severall prerogatives thereof, viz. the Communion of Saints, the forgivenesse of sinnes, the resurrection of the body, and life everla∣sting And further teach every particular Christian to say, and that with Christian resolution, Credo I beleeve these particulars, which cannot be done either with truth, if indeed he doe not beleeve each par∣ticular; or with that 〈 in non-Latin alphabet 〉, or confidence which is meet, unlesse a man doth not onely beleeve all those particulars, but also knowe that hee Page  323 doth beleeve them. And lastly, by this forme of profession, I beleeve, they teach and confirme that of Habac. 2. 4. that the just shall live by his owne faith, and not by the faith of others.

§. XIV. Now I come to Bellarmines reason, although I have al∣ready* answered it in part. In him that beleeveth, saith he, there are two things, apprehension, and judgement or assent. Apprehension goeth before faith and is not knowledge, unlesse it be distinct and plaine, and that is not needefull to faith. Now the judgement or assent, saith he, is twofold: for either it fol∣loweth reason and the evidence of the thing, and is called knowledge, or else the authority of the pr•…pounder, and is called Faith. Therefore, saith he, the mysteries of faith, which surpasse reason, we doe beleeve, we doe not understand. And therefore faith is distinguished against science, and is better defined by ignorance than by knowledge. Answ. This discourse is to prove that faith may be without knowledge: for whereas two things concurre to faith, apprehension and assent, knowledge is required in neither, &c. But I answere, that these things are not well distinguished by Bellarmine. For first, apprehension or conceiving of the object is the common act of the understanding, going before all judgement of the understanding* whatsoever. For it is not possible, that the understanding should judge of that, which it hath not apprehended or conceived. And yet, behold, implicite faith is so farre from being a true justifying faith, that it hath not so much as this first and common act of the understanding in it. For it doth not so much as apprehend or conceive the particular things to be beleeved▪ Secondly, judgement and assent are not to bee con∣founded.* For judgement is more generall, and belongeth to those things that wee doe not assent unto, as well as to those which wee doe. For when wee have in our mind apprehended, conceived, or understood any proposition, or thing propounded; then wee judge of it, either as false, and then wee dissent from it; or as doubt∣full, and then wee withhold our assent, and suspend our judge∣ment;* or as true, and then wee assent to it. But this assent, third∣ly, is not to be confounded with faith, because it is more generall. For either we assent to a proposition faintly, imagining that perhaps it may be otherwise, as in contingent propositions, which so are true as that they may bee false. And then our judgement of them, and assent to them, is called opinion: or wee assent firmely, as being per∣swaded, that it cannot be otherwise, and this is called knowledge Now, a man knoweth a proposition to be true, and is assured that it cannot be otherwise, being perswaded thereunto, either by the evidence of the thing or by the infallible authority of the propounder. Of the thing, being either manifest in it selfe to sense and experience, or to reason, and then it is called 〈 in non-Latin alphabet 〉 or intelligentia, whereby without discourse men know things so to be, which is noeticall or axioma•…icall judgement of a proposition in it selfe manifest: or else manifested by discourse, as of questions syllogistically concluded, and this judgment or knowledg is called 〈 in non-Latin alphabet 〉 which is the science of conclusions, which we know cannot possibly be false, the premisses being true. But when a thing is neither Page  324 manifest in it selfe to sense or reason, nor manifested by discourse; and yet we doe know and are undoubtedly perswaded of the necessary and infallible truth thereof, moved the•…unto by the divine authority of the propounder, which is the Spirit of truth: that is called faith, which is, as you heard out of Basil, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 an undoubted as∣sent or full perswasion, or assurance eui falsum subesse non potest, the sub∣ject whereof cannot be false. Where fourthly, you see indeed that faith is distinguished against Science and evident intelligence, but as a speciall under the same generall, which is notitia knowledge. And therefore the mysteries of saith, which surpasse our reason, though we doe not understand them by that knowledge, which is of propositi∣ons either manif•…st in themselves, or manifested by discourse: yet wee know them to be undoubtedly true, because of the authority of the propounder, knowingi whom we doe beleeve. And therefore fifthly, very absurd was he who said, that faith may better be defined by igno∣rance, than by knowledge.

§ XV. Thus have wee seene the salshood of the popish doctrine concerning implicite faith: now let us shew the wickednesse of it;* which consisteth in this, that it is an horrible couzenage of the people to their perdition. Here therefore two things are to bee shewed: first, that it is an egregious imposture and couzenage. Secondly, that it is extremely pernicious to the people. Their cozenage stands in this: that when they say, that the faith required iu a lay man, as sufficient to his justification, is to beleeve or rather to professe himselfe to beleeve* whatsoever the Catholike Church beleeveth, though in particular he know not what the Church beleeveth: their meaning is, that the church of Rome, and therein the Pope is not onely the whole materi•…ll ob∣ject, but also the formall object of their faith. I say the whole materiall object. For they teachk that whatsoever is to bee beleeved is reduced to this one article of the Creed, I beleeve the holy Catholike Church, and that this faith is a more 〈◊〉 faith, than if a man should say, I be∣leeve the whole Scriptures. For hee that beleeveth the Catholike Church, beleev•…th whatsoever the Catholike Church propoundeth to be beleeved. Now their Church propoundeth to be beleeved, not onely tho whole written word, both Apocryphall and Canonicall, but the unwritten also, which are the traditions of the Church. They make the Church also the formall object of saith, not onely which wee beleeve; but also for which w•… beleeve, whatsoever is to bee belee∣ved, and so make the Church to be the rule and the principium or prin∣ciple of their faith. These are the grounds of their imposture. But their cozenage especially consisteth in this▪ that whatsoever excellen∣cie they ascribe to the Catholike Church, that they attribute wholly and onely to the Church of Rome, and therein to the Pope. For th•…s they expound that Article in their new Creed.l I beleeve the holy, Catholike, Apostolicall Church of Rome the Mother and Mistris of all other Churches, out of which there is no salvation. So excluding from salvation all those that have beene, are, or shall bee who live not Page  325 in communion with, and subjection to the Church and Pope of Rome. This is the principall N•…t whereby the greatest number of silly soules are cony •…ch'd.*

§. XVI. No doubt the Apostle by Catholike understood the Vni∣versall, and not any particular Church, fuch as the Church of Rome, which was not then extant, when the Creed was made, as themselves doe •…each. And there•…ore the Apostles themselves, when they made the Creed, were not of that Church. And by holy Vniversall Church being an object of faith, and therefore not seene, they understand the universall company of the Elect: which is the body of Christ, contai∣ning not onely the Militant Church, but also the Triumphant: and not onely the Church after the asc•…ion of Christ, but also before from the beginning of the world. And not onely those who were or are un∣der the Pope, but also •…hose who never acknowledged any subjection to the See of Rome: such as were the Churches under the other foure Patriar•…es of Constantinople, Alexandria, Antioch, and Ierusalem; and such as are the greatest part of Christ•… at this day. But if by Vniversall must be meant particular, and if by Catholike must be un∣derstood Romane, then, by their doctrine, from the company of them that are and shall be saved, are excluded; first, the Church Triumphant; secondly, the Church which was from the beginning untill the Church of Rome was plan•…d, thirdly the foure 〈◊〉 Churches, and others, which acknowledged no subjection to the See of Rome, in which were many Holy Martyr•…, and the most of the godly and learned Fa∣thers. In all which time the Bishop of Rome was, at the most, but a Pa∣triarch, as others were, untill 〈◊〉, that barbarous Tyra•…t, in the yeare of our Lord 607. made him Vniversall Bishop, and Head of the Vniversall Church, the proper tit•… of Antichrist; fourthly, all those Churches which since that time, and at this day acknowledg•… •…o sub∣jection to the Pope, as their Head, which is the greater and better part of Christendome. Now what a 〈◊〉 is this, to perswade men, that there is no salvation for those, who doe not acknowledge the Pope to be their head, that is, who are not limmes and members of Antichrist•… especially when the Scriptures teach, that Antichrist prevail•… in them* onely •… that perish.

§. XVII. But although this be a grand imposture, as a right reve∣rend learned man hath shewed, to teach men to beleeve that the Church of Rome alone is the Catholike Church out of which no•…e can be saved▪ yet this is but halfe of their cozenage. For 〈◊〉 article of the Church they expound as if it were not 〈◊〉〈◊〉, I beleeve that there is a Church; as, when it is said, 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉 &c. I beleeve the comm•…ion of Saints, there mission of •…nnes, &c. but as if it were said eredo Ecol•…sia, o•… rather in Ecclesiam. I beleeve the Church, or in the Church as that which can∣not 〈◊〉 and consequently beleeve, whatso•…er the Church teacheth or propoundeth to be beleeved: making th•… Church 〈◊〉 formall object of their faith, and principall rule or principle into which their faith is Page  326 last resolved, for which they give credit to the Scriptures themselves; which receive their credit and authority from the Church. Now by this Church they meane not the universall company of Catholikes, for they are compared to Iobs m Asses, but the Prelates of the Church of Rome, and among them the Pope, who virtually is the Church, in whom alone the prerogative of not erring resideth. For a generall or Oecu∣menicall counsell, which is the whole Church representative, they say without the Pope may erre: but the Pope himselfe alone without a councell cannot erre. And therefore the authority of a generall councell and of the Pope together n is no more than of the Pope alone. It is the Pope therefore alone that cannot erre, who hath an heavenly and infal∣lible judgement, who is the supreame Iudge in all controversies, the chiefe and onely authenticall interpreter of the Scriptures, so that no point of religion is to be held for truth but what he determineth, no text of Scripture to be held the word of God, in any other sense than hee holdeth: yea, that a text of Scripture urged against them in another sense, than he holdeth, is not the word of God, o but rather of the de∣vill. By which meanes the Pope is stept into the roome of Christ and and is undoubtedly become Antichrist. So that the implicite faith of the Papists, whereby they professe themselves to beleeve what is pro∣pounded by the Church, meaning especially the See of Rome, that is to say the Pope, to be beleeved; and consequently whereby they professe themselves to beleeve in the Pope as the principall rule, principle and foundation of their faith, is the very character and marke of the Beast, whereby men are branded to destruction.*

§. XVIII. The which doth also prove the other point, viz. how pernicious the doctrine of implicite faith is, as tending to the perdition of the seduced people, which I will also prove by other reasons. For under the name of implicite faith they commend unto the Laity dam∣nable ignorance; that, having blindfolded them, they may lead them, as it were, by the nose, whither it pleaseth them. To them it is sufficient to beleeve what the Church beleeveth, though they know little or no∣thing of the Churches beleefe. If one p of them be called before the Commissioners, hee shall say enough and defend himselfe sufficiently when he answereth that he is a Catholike, and that he will live and dye in that faith which the Catholike Church doth teach, and that this Church can give them a reason of all those things which they demand. And thus according to Christs promise, Luk. 12. 12. the holy Ghost (for sooth) teacheth q every unlearned Catholike to give sufficient rea∣son of his faith. But it is evident, that those who live in ignorance, doe live in a state of damnation, or, as the Scripture speaketh, r doe sit in darkenesse and in the shadow of death. First, because they live with∣out God, s as it were Atheists in this world. For they that know not God, have not God. Secondly, because they are void of all grace whereby they might hope to be saved. For knowledge being the first of all graces, where that is wanting, all the rest are absent. Againe, without faith there is no saving grace, for faith is the mother and roote Page  327 of all other graces; and without knowledge there is no faith, as I have already shewed. For how can ^t they beleeve in him of whom they have* not heard, and by hearing knowne? Knowledge is, as it were, the first step towards faith and all other graces; and therefore he that hath not that in some measure, hath not made one steppe in the way that leadeth to eternall life. Thirdly, because they are not Christs sheepe, nor Gods children. For I, saith our Saviour, know mine, and I am knowne of mine, Ioh. 10. 14. They shall know me every one of them saith the Lord, from the greatest to the least of them, Ier. 31. 34. All Gods children shall be taught of God, Esai. 54. 13. Ioh. 6. 45. every one therefore that hath heard and learned of the Father commeth to mee, saith our Savi∣our, and none else. All Gods children have the unction from the holy One, and they know all needfull things, 1 Ioh. 2. 20. 27. Ioh. 16. 13. Fourthly, because it hath all the respects of evill in it. For it is not one ly a sinne, but the cause of all sinne and errour, a punishment and the cause of punishment, both in this life and in the world to come. A sinne, rep•…oved and condemned, Ier. 4. 22. &. 9. 3. Hos. 4. 1. •… Cor. 15. 34. For it, a sacrifice was ordained, Levit. 4. 2. yea, all the sinnes, for which sacrifices were offered, were 〈 in non-Latin alphabet 〉, •… that is ignorances, Heb. 9. 7. The cause of sinne: Errant u qui operantur mulum. They erre that sinne, and none erre but by ignorance as Augustine saith, Non erratur nisi per ig∣norantiam, whence sinners are called 〈 in non-Latin alphabet 〉, such as are igno∣rant and doe erre, Heb. 5. 3. Ignorance * is the mother of all errours. Regnum ignorantiae, saith Augustine, regnum erroris. Ignorance also is a fearefull punishment•… when God doth punish men with blindenesse of heart, Esai. 6. 9, 10. and sendeth upon them, 〈 in non-Latin alphabet 〉, the efficacy of errour, 2 Th•…s. 2. 11. It is also the cause of punishment (for the peo∣ple that understandeth not shall bee punished, Hos. 4. 14.) as of cap∣tivity•… Esai.. 5. 13. of destruction, Hos. 4. 6. it maketh men subject to the curse of God, Psal. 79. 6. Ier. 10. 25. and to eternall damnation, 2. Thes. 1. 8. If our Gospell bee hid, saith the Apostle, it is hid to them that perish, 2 Cor. 4. 3. For if it bee eternall life y to know God and Christ our Saviour, then not to know God and our Saviour is to misse of eter∣nall life. Qui ea qu•… sunt Domini nesciunt a Domino nesciuntur, saith Gregory, z Paulo attestante, qui ait, si quis autem ignorat, ignorabitur. The Councell of Rhemes a denyeth that they can bee saved, who doe not understand the Creed and the Lords Prayer. And againe, b no man can bee saved without faith, and no man can beleeve that which he doth not know nor hath heard. Augustine c ipsa ignorantia in ets, qui intelligere noluerunt, sine dubitatione pe•…catum •…st: in eis autem qui non potue∣runt p•…na pec•…ati. Ergo in utrisque non •…st justa excusatio, sed justa dam∣natio. Hierome: d Ignoratio Scripturarum, ignoratio Christi. Origen e •…aith, the Devills possesse all those that live in ignorance.

§. XIX. All this notwithstanding, the popish Impostors de∣taine the people in ignorance, they have taken away the Key f of knowledge, and shut up g the Kingdome of Heaven against their followers: for neither they goe in themselves, neither suffer them, Page  328 that faine would enter, to goe in. They forbid them to reade the Scriptures which are able to make them wise to salvation, 2 Tim. 3. 15. which our Saviour therefore commandeth them to search, Ioh. 5. 39. They suffer them not to heare them, nor yet the divine service, other∣wise than in an unknowen tongue, contrary to the rule of the Apostle 1 Cor. 14. and wherefore all this? partly, that their errours and abo∣minations should not be seene; for he that evill doeth hateth the light, and (as theeves by night) wish the light of Gods Word to bee put out, or at least to bee hid under a Bushell: and partly that they may bee Lords over the peoples faith, and may make them beleeve what they list, that they may rule them at their pleasure, that they may lead them whither they please. For hee that walketh in darkenesse knowethh not whither he goeth, may as easily bee led up and downe, as Sampsoni af∣ter his eyes were put out. But those that are of God doe wish that the people of God may increase in knowledge of God, 1 Thes. 1. 10. that they may be perfect in understanding, 1 Cor. 14. 20. that they may a∣bound more and more in knowledge, Phil. 1. 9. (For not to be profi∣cients in knowledge they esteeme a great fault. Heb. 5. 11, 12. 2 Tim. 3. 7.) that the Word of Christ may dwell in them richly in all Wise∣dome, Col. 2. 2. & 3. 16. that they may bee able and ready to give an answere to every man that asketh a reason of that hope that is in them, 1 Pet. 3. 15. (for where men of all other professions can give a reason of that which they doe professe, it is a great absurdity, as Chrysostomek te∣stifieth, for a man professing himselfe a Christian, not to bee able to give an account of his faith) that they may trye all things and hold fast that which is good, 1 Thes. 5. 21. that Husbands may be able to instruct their Wives,l and housholders their families, Deut. 6. 7. & 11. 19. Yea Moses the Man of God wished, that all the Lords people were Pro∣phets, Num. 11. 29.

§. XX. And as the godly have wished, so the Lord hath promised* that in the Church of Christ there should bee plenty of knowledge, Esa. 11. 9. Ier. 31. 34. and that all the faithfull should bee taught of God, Esai. 54. 13. And this was verified in times past in the primitive Churches, and is at this day in all true Churches, and where it is not in some measure verified (as it is not in the Church of Rome) that is not a true Church. Not to speake of the present times, I will produce one Testimony of the ancient Churches. In which it was usuall to bee seenem that the points of Christian Religion were knowne not onely to the Teachers of the Church, but also to all manner of artificers and handi∣craftsn men, of women likewise, not onely such as were lettered, but those of the meanest sort, even servants and handmaids: and not onely Citizens but also Countrey people, as Husband-men and labo∣rers had this knowledge, who might bee found conferring of the Di∣vine Trinity, of the Creation of all things, and having better know∣ledge of the nature of man, than Plato or Arist•…tle.

Finally, the Papists by their doctrine of implicite faith, do bereave the faithfull of their chiefe rejoycing. For thus saith the Lord:o Let not the Page  329 wise man glory in his wisedome, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glo∣rieth glory in this, that he understandeth and knoweth mee, that I am the Lord, which exercise loving kindnesse, judgement and righteous∣nesse in the earth, for in these things I delight saith the Lord. So much of the first question.